Matthew 27:32-44 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. Upon the release of the infamous Barabbas, the innocent and righteous Jesus was delivered to be crucified; and now we see him suffering the reproach of the cross. I. THE CROSS ITSELF WAS A REPROACH, 1. It was a symbol of shame. (1) As a tree was the means of introducing the curse into the world, so hath God ordained that a tree should be the means of its removal. Hence from the earliest time, whoever was hanged upon a tree was accounted accursed of God (cf. Genesis 3:12-19; Deuteronomy 20:22, 23; Joshua 8:29; Joshua 10:26, 27). Those curse bearers were types of Christ (see Galatians 3:13). (2) Crucifixion amongst the heathen is traced back to the age of Semiramis. It was chiefly inflicted on slaves; on free persons only when convicted of the most heinous crimes. Hence Paul's emphatic "even the death of the cross" (Philippians 2:8). (3) It was a part of the reproach of a criminal that he had to carry his own cross to the place of execution. Plutarch says, "Every kind of wickedness produces its own peculiar torment, just as malefactors when brought forth to execution carry their own crosses." So Jesus carried his cross until he sank under it (see John 19:17), overcome by exhaustion through his agony in the garden followed by his sufferings in the Praetorium. He carried it as Isaac carried the wood upon which he was to be offered up. (4) So shameful a thing was the cross, that no Jew or Roman citizen could be induced to carry one. Hence Simon the Cyrenian was impressed to bear the cross of Jesus. Probably he was pointed out as a disciple of Jesus (cf. Mark 15:21; Romans 16:13). He became thereby the honoured representative of the suffering followers of Christ in every age (cf. Matthew 16:24; Hebrews 13:13). 2. It was an instrument of shame. (1) There was a cruel torture inflicted upon the victim before he came to his crucifixion. Jesus was accordingly delivered by Pilate to be scourged, preparatory to his being crucified. The soldiers to the scourging added cruel mockings. (2) At the place of execution he was stripped of his garments. "The poorest man dies with some clothing on, Jesus with none; and his garments fall not to his friends, but to the soldiers who crucified him" (Harmer). David said in the spirit of prophecy of Christ, for it was never true of himself, "They part my garments among them, and cast lots upon my vesture" (Psalm 22:18). (3) Then came the actual crucifixion. The stretching of the victim upon the wood. The transfixing. The concussion through the striking the foot of the cross into the hole dug for its reception, by which the bones became dislocated (see Psalm 22:14). The lingering torture, the vitals being avoided. "The tender mercies of the wicked are cruel." II. REPROACH WAS ASSOCIATED WITH IT. 1. In the place of the crucifixion. (1) "A place called Golgotha, that is to say, The place of a skull." It had its name from being the place of common execution. Christ being crucified there gives expressiveness to the prediction of Isaiah, "numbered with the transgressors." (2) The ghastly place was an emblem of the devastated state of the Church that crucified Christ. So of every Church member who crucifies him afresh. But to the repentant sinner it is the end of death and beginning of life. "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate (Hebrews 13:12). (3) "Golgotha" (גלגלת) resembles "Gilgal," with the Syriac addition (אּתא). The latter place was named by Joshua to commemorate the temporal redemption of Israel from the reproach of Egypt. In the former place Jesus freed his people by a spiritual redemption from the reproach of sin (see Joshua 5:9). 2. In the inscription on the cross. (1) "His accusation written" (ver. 37). It was common to affix a label to the cross, giving a statement of the crime for which the person suffered. (2) But the accusation of Jesus alleged no crime. It was really an accusation of the priests. They condemned Jesus for blasphemy, but had him crucified for treason. It impeached them as murderers. (3) The accusation of Jesus asserted a glorious truth. The truth was emphasized by being three times written, viz. in three languages. Pilate could not be induced to alter what he had written (see John 19:21). Like Balaam, he blessed when he was entreated to curse (see Numbers 24:10). (4) When we look at the cross as the emblem of suffering, we see over the head of the Sufferer the promise of triumph and the hope of glory. Sanctified suffering evermore brings forth this fruit. 3. In the characters crucified along with him. (1) "Two robbers, one on the right hand, and one on the left." Placing the Lord between the robbers was intended to stigmatize him with peculiar infamy, as if he were the greater criminal of the three. (2) Herein note a further fulfilment of the words of Isaiah, "He was numbered with the transgressors." He was so numbered that we may be numbered with his saints. III. REPROACH WAS CAST UPON HIM. 1. By those that passed by. (1) "They railed on him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself." Here is a shameful misconstruction of his words. Cruelty has its refuge in falsehood. "Save." They mock at the name of Jesus, equivalent to" Saviour." (2) "If thou art the Son of God, come down from the cross." Had he not by many miracles proved himself the Son of God? He would not save himself by coming down from the cross, his gracious purpose being to sacrifice himself in order to save sinners. The sign he had given them was not his coming down from the cross, but his coming up from the grave. (3) Why have they not the patience of the "three days" to which they referred, and they might see the raising of the temple of his body? (4) The wagging of the head was the expression of a malicious triumph. Little did they consider that this very gesture was the fulfilment of a prophecy to their dishonour (see Psalm 22:7). 2. By the heads of the nation. (1) "In like manner also the chief priests mocking him, with the scribes and elders said, He saved others; can he not save himself?" A Saviour who saves not, but sacrifices himself to be the victim for salvation to others, they cannot understand. (2) "He is the King of Israel." Here is irony founded on the inscription which they could not induce Pilate to alter. "Let him now come down from the cross, and we will believe on him." Sceptics are ever ready to prescribe to God what miracles he must work in order to gain their confidence, as though that confidence also were an infinite benefit to him. When Christ gave them the more astonishing evidence of his Messiahship by rising from the dead, they did not believe. His completing his work and not coming down from the cross is the reason why we believe. (3) "He trusteth in God; let him deliver him now if he desireth him: for he said, I am the Son of God." In this railing they unwittingly fulfil a remarkable prophecy of the Messiah (see Psalm 22:8). The fulfilment of the predictions concerning the sufferings of Messiah by the enemies of Jesus establishes his claims. 3. By the impenitent malefactor. (1) "And the robbers also," or one of them "that were crucified with him, cast upon him the same reproach." The plural is sometimes put for the singular as, "They are dead," meaning only Herod (Matthew 2:20); and, "When the disciples saw it they had indignation," meaning only Judas (Matthew 26:8; John 12:4). (2) The arguments used by the railers are the stock arguments of infidels. Libertines like the Jews are offended at the paradoxes of a High Priest who designs to destroy the temple; at a Saviour who saves not himself; at the Son of God submitting to be crucified. But in these very paradoxes the believer finds the sources of the joys of salvation. - J.A.M. Parallel Verses KJV: And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. |
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